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Sunday, June 12, 2016

Essay: Worshipping Virtuously

This phrase
in ancient Greek is the result of my effort to find a description for “proper
worship” in the Triskelion which would be succinct and multi-aspected. “Λατρεύειν ἐν ἀρετήν” (“latreuein en aretin” – lit. “worshipping in
virtue” or “worshipping virtuously”) encapsulates my beliefs regarding proper,
respectful, mindful, well-rounded, informed/educated, willing, and just worship
and religious Work («ἔργον» -“ergon”). It
speaks of religious responsibility, following the example of the Gods, and
pursuing excellence in religious matters. “Λατρεύειν ἐν ἀρετήν”
is about truly, faithfully, virtuously practicing the Triskelion.

It has
other connotations as well. For instance, it refers to the ideal and desired/preferred
mindset and mental-emotional state for entering and facilitating ritual.
According to Triskelion standards, one should enter or perform ritual while in
a state of purity. The obvious expression is physical cleanliness and ritual
purifications. There is also a mental-emotional level though, and that is
entering ritual space or beginning ritual “in virtue”. Specifically, this means
entering ritual free – at least, temporarily – of negative and overly intense
emotions and thoughts, such as anger, sorrow, hatred, sexual arousal and so on.
The practitioner may very well exhibit any of these during ritual if the situation (Gods, Spirits, ritual energy and
atmosphere) incite them or they may express them from the beginning if the
working in question is a special case that warrants such emotions (e.g. malefica,
sex magic, ecstatic worship, funerary rites etc.). However, most cases of
ritual (“default rituals”) need to be experienced and performed in a balanced,
pure, and energetically ideal state of mind and soul; that is “ἐν ἀρετήν” – virtuously.

Theologically,
“λατρεύειν ἐν ἀρετήν” hinges upon the beliefs that: a)
the Gods are the source of virtue(s) and of many other good and desirable
qualities and attributes, b) that they impart those virtues and
qualities/attributes to us, and c) that they have a vested interest in our
improvement and thus guide and support us towards it*. Therefore, to worship
virtuously is to act “godly”, to accept and utilise the aforementioned gifts
granted to us by the Gods. This, too, is an act of worship and honour in its
own right. Moreover, “λατρεύειν ἐν ἀρετήν” can be further defined as part of or
similar to «εὐσέβεια» (“eusebeia” - “piety”), a central tenet of Hellenism.

That said,
none of these mean that failing to always follow and realise this idea and goal
is condemnable. Effort counts (although success is always best) while
perfection is impossible. Even if failure to comply to such standards
occasionally causes displeasure to the Gods and, possibly, repercussions, these
are neither punishments for some kind of “sin” nor transgressions eternally
divorcing us from the Gods**. Rather, the displeasure and possible
repercussions are reactions to specific actions or lack thereof (such as miasma
or disrespect) and not a judgment of the practitioner and their effort in
general. In this case, we’re talking about religious conduct and what is the
best/ideal way to approach it, not moral-ethical consequences or trappings.

In
conclusion, it is important – in the Triskelion – to practice the religion in
one’s best possible state and ability. “Λατρεύειν ἐν ἀρετήν” is a continuous effort towards improvement
and quality religious practice.

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*This does
not mean all Gods or Spirits have such interest in humans, or that all of them
are benevolent, or that such interest is permanent, or even that only naturally
benevolent Gods and Spirits express it. This belief has its own prerequisite
beliefs and conditions such as referring only to Gods or Spirits with whom the
practitioner has forged relationships of reverence and devotion, or Gods and
Spirits that have particular requests or reasons for involving themselves in
the practitioner’s life. In general, however, in Hellenism and the Triskelion,
we operate with the idea that most divinities (Gods & Spirits) we interact
with are of the benevolent or, at the very least, of the amiable-towards-humans
kind. In Hellenic belief, the “big Gods” tend to care for humanity, both in
terms of feelings and in terms of actions (imparting virtues, blessings etc as
mentioned in the essay) beyond their standard care for the world.

**Barring,
of course, actual such transgressions, although none of those have anything to
do with worshipping virtuously; when murder or desecration, for example, occur,
the person in question has long since left the side and path of the Gods and
virtue. This is not a case of “bad people aren’t really
Pagans/polytheists/witches” but rather that said transgressions have such
effects (energetically, spiritually) that those people practically cannot
worship virtuously, despite their efforts. They may very well believe and self-identify
as *insert Pagan/polytheist identity* but on a practical, energetic level, they
are “powerless” (that is, devoid of many relationships and connections to Gods
and spirits – not necessarily all, and it definitely depends on the case, but
as a rule of thumb, grave crimes have grave consequences, religiously
speaking).